The Syrian Catholics have a Euchologion (Syriac and Karshuni), published at Rome in 1843 (Missale Syriacum), and a "Book of clerks used in the ecclesiastical ministries" (Liber ministerii, Syriac only, Beirut, 1888). The Divine Office, collected like a Breviary, was published at Mosul in seven volumes (1886–96), the ferial office alone at Rome in 1853, and at Sharfi in the Lebanon (1898). A Ritual – "Book of Ceremony" – for the Syrian Uniats is issued by the Jesuits at Beirut.

The final book, Common Worship: Festivals, was published in 2008 and provides propers for all the Festivals and Lesser Festivals of the Church of England's calendar. Afternoon – Ninth Hour, Little Vespers, [note 16] Compline (where it is not read at the commencement of the Vigil) In accordance with Psalm 119:164, "Seven times in the day have I praised Thee for Thy judgments, O Righteous One," [58] the Syriac Orthodox Church observes seven services of prayer each day:Archimandrite Robert F. Taft, S.J. (1988), "Mount Athos: A Late Chapter in the History of the Byzantine Rite", Dumbarton Oaks Papers, 42: 179–194, doi: 10.2307/1291596, JSTOR 1291596 The current liturgical books for the celebration of the hours in Latin are those of the editio typica altera (second typical edition) promulgated in 1985. The official title is Officium Divinum, Liturgia Horarum iuxta Ritum Romanum, editio typica altera. Pentecostarion (Greek: Πεντηκοστάριον, Pentekostarion; Slavonic: Цвѣтнаѧ Трїѡдь, Tsvetnaya Triod, literally "Flowery Triodon"; Romanian: Penticostar) This volume contains the propers for the period from Pascha to the Sunday of All Saints. This period can be broken down into the following periods:

The Sunrise Service (6:00a.m.) [note 18] Dedicated to the praising of the Holy Spirit. Symbolizes the appearance to Christ to the disciples after the Resurrection.Two main strata exist in the rite, those places that have inherited the traditions of the Russian Church which had been given only the monastic sabbaite typicon which is used to this day [50] in parishes and cathedrals as well as in monasteries, and everywhere else where some remnant of the cathedral rite remained in use; therefore, the rite as practiced in monasteries everywhere resembles the Russian recension, while non-Russian non-monastic customs differs significantly. For example, in the Russian tradition, the " all-night vigil" is served in every church on Saturday nights and the eves of feast days (although it may be abridged to be as short as two hours) while elsewhere, it is usual to have Matins on the morning of the feast; however, in the latter instance, Vespers and matins are rather less abridged but the Divine Liturgy commences at the end of matins and the hours are not read, as was the case in the extinct cathedral rite of Constantinople. The advent of Pietism and Rationalism led to a disdain for and a decline in the observation of liturgies of every sort in Lutheran Germany, including the Daily Office, as described in Paul Graff's Geschichte der Auflösung der alten gottesdienstlichen Formen in der evangelischen Kirche Deutschlands. Despite the disdain of these movements for the Daily Office, a Latin choir hymnal was published in Nuremberg as late as 1724, and weekday observations of Matins and Vespers continued in many German Lutheran parishes until the end of the 18th century. [59] West Syriac Rite [ edit ] The Shehimo is a breviary used in Indian Orthodoxy and Syriac Orthodoxy to pray the canonical hours at fixed prayer times during the day while facing in the eastward direction. [57] It has been published as a series of books, rather than a single volume, offering a wider choice of forms of worship than any of its predecessors. It was drafted by the Church of England's Liturgical Commission; the material was then either authorised by General Synod (sometimes with amendments) or simply commended for use by the House of Bishops.